*1) Several Surahs of the Qur'an begin with one or the other such introductory sentence, which is meant to declare at the outset wherefrom this discourse is being issued. This is apparently the same sort of an introductory sentence as an announcer speaks in the beginning of a radio programme to tell which radio station he is speaking from. But unlike the ordinary announcement from a radio station, when the extraordinary declaration at the beginning of a Surah is made to the effect that this message is being issued by the Ruler of the Universe, it is not merely meant to specify the origin of the discourse, but, besides, it also puts forward a big claim, a great challenge and a severe warning, for at the very outset it gives the big news that this .is not human but the Lord of the Worlds' Word. This declaration at once brings man face to face with the grave question: "Should I or should I not accept this claim? If I accept it I shall have to bow my head in submission before it for ever. Then, Ishall be left with no freedom concerning it. If I do not accept it, I shall have to take the great risk that if it be really the Lord of the Worlds' Word, I shall have to meet with eternal misery and misfortune in consequence of rejecting it." That is why this introductory sentence solely on account of its extraordinary nature compels man to listen to this Word with frill attention and seriousness,. and then take the decision whether he would accept it as Divine Word or not; Here, what has been said is not merely that this Book has been sent down by the Lord of the Worlds, but, besides, it also asserts most forcefully:" It is without any doubt the Book of God: there is absolutely no room for doubt about its having been revealed by Allah." If this assertive sentence is studied in the actual context itself, it will be seen that it contains the argument also along with the assertion, and this argument was not hidden from the people of Makkah before whom the assertion was being made. The whole life of the person presenting it had been spent before them. They had known him before he presented the Book as well as after he had presented it. They knew that the person presenting the Book with that assertion was the most righteous, the most serious and the most pious and virtuous man of their society. They also knew that until a day before he made the claim to Prophethood, no one had ever heard from him those things which he had started presenting suddenly just after his claim to Prophethood. They found a marked difference between the diction and style used in the Book and the diction and style used by Muhammad (upon whom be Allah's peace) himself, in his daily life, and they also recognized naturally that one and the same person could not have two styles so different from each other. They were also experiencing the highly miraculous literature being presented in the Book and, being the Arabic speaking people themselves, knew that all their literary men and poets were feeling utterly helpless in producing anything the like of it. They were also not unaware that there was a world of difference between the literary productions and orations of their poets and sorcerers and orators, and the Divine discourses being recited before them and the sublimity of the pure themes being presented in them. They did not see in the Book and in the message of the one presenting it any trace whatever of selfishness, which is always present in the work and message of a false claimant to prophethood. They could not fmd out, however, hard they might have tried, that Muhammad (upon whom be Allah's peace) by laying claim to Prophethood was trying to secure a certain benefit for himself or his family or his clan and tribe, or that he had any vested interest in the message he gave. Then, they could also see what sort of the people of their society wcrc being drawn to his message and what great revolution was taking place in them as soon as they came in contact with his invitation. AII these things together supported and proved the assertion and claim. That is why in that background it was enough to say that it is beyond any doubt a Book that pas been sent down by the Lord of the Worlds. No further argument was needed to substantiate the claim.
*2) After the above introductory sentence, the first objection of the polytheists of Makkah, which they raised concerning the Prophethood of the Holy Prophet, is being dealt with.
*3) This is not merely a question but also an expression of great surprise and astonishment. It means to imply this: In spite of alI those things on account of which this Book is, without any doubt, a Revelation from Allah, do those people yet say stubbornly that Muhammad (upon whom be Allah's peace) has himself forged it and is falsely attributing it to Allah? Don't they feet any shame in uttering such a senseless and baseless accusation? Don't they at all realize what opinion will those people form who are aware of Muhammad (upon whom be Allah's peace) and his work and his discourses and also understand the Book, when they hear their absurd accusation?
 

Всевышний поведал о том, что это благородное Писание ниспослано Господом миров, который одарил Свои творения многочисленными щедротами. Одним из самых прекрасных щедрот Господа является это Писание, в котором содержатся знания о том, как можно достичь праведности и благонравия. И хотя в правдивости этого Писания невозможно усомниться, неверующие, которые несправедливо отвергли Пророка Мухаммада, да благословит его Аллах и приветствует, заявляют, что он сам сочинил Священный Коран и лживо приписал его Господу. Воистину, подобные заявления являются величайшей дерзостью, потому что содержат в себе опровержение слов Аллаха, лживые обвинения в адрес Пророка, да благословит его Аллах и приветствует, и утверждения о том, что творения способны сочинить нечто подобное словам Творца. Каждое из перечисленных воззрений является одним из величайших грехов, и поэтому далее Аллах опроверг заявления неверующих и сказал:

(Turunnya Alkitab) yakni Alquran; Alkitab sebagai mubtada (yang tidak ada keraguan) tidak ada hal yang diragukan (padanya) fiihi sebagai khabar pertama (adalah dari Rabb semesta alam) rabbil'aalamiin sebagai khabar kedua.